維摩經略疏 9.74

9.74

「善眼」者，善是順理之名。以慧眼故見少佛性，名為善眼。二乘雖有慧眼，不順中道、不見佛性，名為不善。此菩薩從見善理得名也。「一相無相為二」者，他解有三：或言一相勝無相。何故爾？生死是有相，涅槃是無相，對有相說無相猶成有相，中道不對有相故名一相。或言無相勝一相。生死生滅為二相，涅槃不生滅為一相。此一相亦是對二得名，猶名二相；中道無二相亦無一相。或言是齊。何故爾？真諦中自有一相無相，中道中自有一相無相，故言是齊。又《毘曇》云「一法二相」。一法者，隨約一法，或是心法、或非心法，但將心約此一法即有生滅二相，或住或異、或大或小等。若約四法，是有八相，八相皆約一法而起，故名一法。以約法故，則有二法乃至八法，故名二相。若不得此一法，亦不得八法，八法既無即是無相。雖有此解，今皆不用。今取《釋論》破一時中云「相與法一亦不可，相與法異亦不可。」非一非異中而論一異，亦如一切數中但有一法更無有二。如心是一法，來約於瓶，故言一瓶。更足一名二、三一名三、四一名四，如是百千無量不出於一，故云一相無相為二。若不得一相，亦不得無相，一相無相皆無，故名不二門。又《阿含》增一明義，云「諸比丘唯有一法，所謂心是。更有二法，即開心為色。更有三法，即開心為四乃至無量，皆約一心中生。」若不得心之一相，亦不得一切從心所生之相。達此二邊知心相非一相，從心生非多相，而能為一相為多相。此之一多無一無多，畢竟清淨，俱泯一二名為平等，平等故是入不二法門。又約三脫門，以十八空破一切法，猶有空在，故云一相。次破空病，空病亦空，是名無相。不得空相亦無無相，故云一相無相不可得，名入不二法門。

"Good Eye" (Sunetra): "good" is a designation for conforming to principle. Because of the eye of wisdom one sees a little of the Buddha-nature, and is therefore called "Good Eye". Although the two vehicles possess the eye of wisdom, they do not accord with the Middle Way and do not see the Buddha-nature, and are therefore called "not good". This bodhisattva takes his name from seeing the good principle. As for "the single mark and the markless are two", other explanations have three views: Some say the single mark is superior to the markless. Why is this? Saṃsāra has marks, and nirvāṇa is markless; speaking of the markless in contrast to having marks still constitutes having marks, whereas the Middle Way is not contrasted with having marks, and is therefore called the single mark. Others say the markless is superior to the single mark: the arising and ceasing of saṃsāra are two marks, while the non-arising and non-ceasing of nirvāṇa is a single mark. This single mark is also designated in contrast to two, and is still called two marks; the Middle Way has neither two marks nor a single mark. Others say they are equal. Why is this? Within the true truth there are inherently the single mark and the markless, and within the Middle Way there are inherently the single mark and the markless, so they say they are equal. Furthermore, the Abhidharma says "one dharma has two marks". "One dharma" means according to any single dharma, whether it is a mental dharma or a non-mental dharma: simply bringing the mind to bear on this single dharma yields the two marks of arising and ceasing, or abiding and difference, or large and small, and so forth. If considered in terms of four dharmas, there are eight marks; the eight marks all arise in relation to one dharma, and are therefore called one dharma. Because dharmas are demarcated, there are two dharmas up to eight dharmas, and they are therefore called two marks. If this one dharma is not apprehended, neither are the eight dharmas apprehended; since the eight dharmas do not exist, this is marklessness. Although these explanations exist, none are adopted now. Here we take the *Dàzhìdù lùn*'s refutation of "a single time", which states: "It is impermissible for mark and dharma to be one, nor is it permissible for mark and dharma to be different." Speaking of oneness and difference from within what is neither one nor different is just like how, among all numbers, there is only one dharma and never two. For instance, the mind is a single dharma: applying it to a vase, one says "one vase". Adding one more is called two, adding three ones is called three, adding four ones is called four; in this way, hundreds, thousands, and immeasurable amounts do not go beyond one. Therefore it is said that the single mark and the markless are two. If the single mark is not apprehended, neither is the markless apprehended; since both the single mark and the markless are nonexistent, this is called the door of nonduality. Furthermore, the Ekottarika-āgama clarifies this meaning, saying: "Bhikṣus, there is only one dharma, which is the mind. If there are two dharmas, it is the opening of the mind into form. If there are three dharmas, it is the opening of the mind into four and up to the immeasurable, all arising from within the single mind." If one does not apprehend the single mark of the mind, neither does one apprehend all the marks arisen from the mind. Reaching beyond these two extremes, one knows that the mark of the mind is not a single mark, and what arises from the mind is not multiple marks, yet it can be a single mark and be multiple marks. This oneness and multiplicity have neither one nor many, being completely pure; completely effacing the one and the two is called equality, and because of equality, it is entering the Dharma door of nonduality. Furthermore, in terms of the three gates of liberation: using the eighteen emptinesses to refute all dharmas, emptiness still remains, which is called the single mark. Next, refuting the disease of emptiness, the disease of emptiness is also empty, which is called the markless. Not apprehending the mark of emptiness and having no marklessness either—therefore it is said that the single mark and the markless cannot be apprehended: this is called entering the Dharma door of nonduality.